An important and previously unexplored body of esoteric ritual songs of the Tz’utujil Maya of Santiago Atitlán, Guatemala, the “Songs of the Old Ones” are a central vehicle for the transmission of cultural norms of behavior and beliefs within this group of highland Maya. Ethnomusicologist Linda O’Brien-Rothe began collecting these songs in 1966, and she has amassed the largest, and perhaps the only significant, collection that documents this nearly lost element of highland Maya ritual life.

This book presents a representative selection of the more than ninety songs in O’Brien-Rothe’s collection, including musical transcriptions and over two thousand lines presented in Tz’utujil and English translation. (Audio files of the songs can be downloaded from the UT Press website.) Using the words of the “songmen” who perform them, O’Brien-Rothe explores how the songs are intended to move the “Old Ones”—the ancestors or Nawals—to favor the people and cause the earth to labor and bring forth corn. She discusses how the songs give new insights into the complex meaning of dance in Maya cosmology, as well as how they employ poetic devices and designs that place them within the tradition of K’iche’an literature, of which they are an oral form. O’Brien-Rothe identifies continuities between the songs and the K’iche’an origin myth, the Popol Vuh, while also tracing their composition to the late sixteenth and early seventeenth centuries by their similarities with the early chaconas that were played on the Spanish guitarra española, which survives in Santiago Atitlán as a five-string guitar.

Around 1930, a highly popular and distinctive type of accordion music, commonly known as conjunto, emerged among Texas-Mexicans. Manuel Peña's The Texas-Mexican Con;unto is the first comprehensive study of this unique folk style. The author's exhaustive fieldwork and personal interviews with performers, disc jockeys, dance promoters, recording company owners, and conjunto music lovers provide the crucial connection between an analysis of the music itself and the richness of the culture from which it sprang.

Using an approach that integrates musicological, historical, and sociological methods of analysis, Peña traces the development of the conjunto from its tentative beginnings to its preeminence as a full-blown style by the early 1960s. Biographical sketches of such major early performers as Narciso Martínez (El Huracán del Valle), Santiago Jiménez (El Flaco), Pedro Ayala, Valerio Longoria, Tony de la Rosa, and Paulino Bernal, along with detailed transcriptions of representative compositions, illustrate the various phases of conjunto evolution.

Peña also probes the vital connection between conjunto's emergence as a powerful symbolic expression and the transformation of Texas-Mexican society from a pre-industrial folk group to a community with increasingly divergent socioeconomic classes and ideologies. Of concern throughout the study is the interplay between ethnicity, class, and culture, and Peña's use of methods and theories from a variety of scholarly disciplines enables him to tell the story of conjunto in a manner both engaging and enlightening. This important study will be of interest to all students of Mexican American culture, ethnomusicology, and folklore.